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Weyekin 
Stories 



CORNELISON 



WEYEKIN STORIES 

TITWATIT WEYEKISHNIM 



43? 



5 f /6" 



BY 
J. M. CORNELISON 

Missionary to the 
Umatillas 



E. L. MACKEY & CO. 

Printers and Publishers, 788 Mission St 

san francisco, cal. 






The "Weyekin" is the Totem or 
spirit ally that becomes the informer 
and protector of a given individual 
in all his experiences and adventures 
throughout life. Belief in this To- 
tem or Animal Cult obtains almost 
universally among the native tribes 
of North America, and is also found 
in other parts of the world. It is 
primitive man's confession of the 
need of and search for superhuman 
reinforcement amid the uncertainties 
of life. Lightning, tempest, flood, 
and famine are all spirit forces to the 
savage; all-powerful, dangerous ene- 
mies with which he cannot cope un- 
less he has cunning counsel of potent 
allies. The idea of a Fetish or 
means of communicating with the 
Supreme Being also enters. 

The term "Weyekin" is both 
singular and plural. Weyekishnim 
is the genitive form, softened for 
euphony. Titwatit Weyekishnim, 
therefore means Tales of Weyekin. 



C-CI.A284530 






FOREWORD 



WHILE the missionary was getting the rudi- 
ments of the language when he first came 
here he lived for two years in a tent, camp- 
ing near some Indian home so as to hear and talk with 
the people. Living in the dooryard of some Christian 
family, he joined with them in morning and evening 
worship. While near one of these homes where several 
children were growing up, he often heard the little 
boys, crawling upon their father's knees, clamor in 
childlike simplicity and interest, "Tota tamtainim ina 
Itsayeyaiwetset, " " Papa tell me about Coyote. ' ' Then 
would follow a long ramble of the mighty deeds and 
prowess and cunning of the great Coyote, and of other 
wild creatures. The missionary found himself as ready 
and interested a listener as the children, for the mother 
of the family would interpret snatches of the most in- 
teresting parts for him. 

Any "Hans Andersen" of the Indians will be listened 
to by the hour both by young and old; and it was in 
that way that these stories were gathered from differ- 
ent sources and oft-repeated hearings. Many of them 
begin nowhere and no-when, wandering afar, and end- 
ing in the same way. Perhaps these great deeds were 
the acts of Red braves long ago, who, as generations 
passed, have been "canonized," or deified. 




Philip Minthorn 




OBTAINING THE WEYEKIN 

The Initiation Ceremonies of Indian Youths 

E GINNING from the earliest times the chil- 
Q dren of the Indians were taught how they 
might best obtain their Weyekin, which would 
be their helper, adviser, guide and comforter, 
both in daily life, in war, in hunting and fish- 
ing, in business and in sickness. The instruc- 
tions were on this wise. The child should 
rise early, bathe his body carefully by means 
of sweat bath and cold plunge, and cleanse his mouth 
far into his throat and stomach with willow twigs. 
Thus cleansed he should go alone into the woods or 
along the stream to commune with Nature until such 
time as some animal, bird, beast or insect should in 
some manner communicate with him, in the natural 
way while waking, or while asleep in the visionary or 
ecstatic way. And what ever came to him and made a 
pact with him thus should become his Weyekin, his 
guiding star, his good angel in all after life. This was 
the normal way to find and get the Weyekin; but it 
might be obtained in other ways, for the Weyekin, like 
the wind, "bloweth where it will." So any experience 
might reveal to the seeker his Weyekin and permit his 
initiation into the Cult. One person might have a num- 
ber of Weyekin at his service, especially was this true 
if he were educating himself to become a big medicine 
man or "Tuet." For if he was to overcome some 
special kind of sickness brought upon one of his pa- 
tients by a different Weyekin, he must have a Weye- 
kin of greater cunning, strength or speed to outwit 
the other, and so work his cure. These Weyekin could 
communicate with their devotees by telepathy no mat- 
ter how great the distance, or what obstacles were to 
be overcome or enemy blocking the way. So the In- 
dian's world of imagination is peopled with these in- 



visible Weyekin who work "malicious animal magne- 
tism" on whom they will. Therefore, the personal 
Weyekin when found becomes a sacred thing, and even 
after embracing the Christian faith devotedly, no In- 
dian, I believe, would wilfully destroy his Weyekin. 
This spiritual alliance is kept secret. One man said to 
me, "If I told you about my Weyekin maybe it would 
storm and rain for many days." 

The Indian medicine man has the adepts of occult 
science heavily handicapped, with this innumerable 
host of Weyekin to work for him. He has practiced 
the art of spirit communication for centuries, and ex- 
plains the matter in more simple language, and with 
less vagaries, than these modern cults. 

SOME ACTS OF THE WEYEKIN 

T~"l WO boys went fishing and had fair success. 
I Among their catch were some of the Chub 
fish which are considered very poor eating 
compared with the Trout species. The boys 
having enough of the choice kind threw the 
poor Chubs away to parch and die in the hot 
sun. But Blacksnake who was a particular 
friend of the Chub fish saw the cruel deed in- 
flicted on his allies and immediately planned to avenge 
their death. The boys went home in ignorance of the 
fact that they were being shadowed by Blacksnake, 
who took mental note of the house that they entered. 
At nightfall he returned close to the house, and when 
the boys came out to go to the nearby stream for 
water Blacksnake crept up and bit them, and hastened 
away to his den in the rocks. The boys ran crying to 
the house and told their mother that a snake had bit- 
ten them, and from the swelling it was seen that they 
must have immediate attention. The distracted mother 
hastened to call the "Tuet" or medicine man. In 




diagnosing the case he learned where the boys had 
been that day and what they had done. Then by call- 
ing on his Weyekin he knew that Blacksnake had done 
the biting for he was a friend of the Chubs, and had 
done it for revenge. The only remedy was to secure 
the very same snake and kill him at once, or the boys 
would die. It was catching before hanging then as 
now. Yet that was not so difficult for a man who had 
three swift, wise and competent Weyekin to aid him. 
The three Weyekin of this "Tuet" were the Raven, 
sharp of eye and swift on wing, the Spider with his en- 
tangling web, the Toad with his wise stare, and slow 
but sure pace. These three police Weyekin were at 
once summoned to duty to arrest the criminal. The 
raven went in swift pursuit, and found Blacksnake 
just as he was crawling into his hole in the rocks. He 
could not enter but sat there to guard till the others of 
the police could arrive. Then came Spider partly 
crawling and partly flying in the loose web that he had 
hastily made with which to trap Blacksnake. But even 
he was handicaped, for though he could enter the hole 
he could not work the web to advantage since Black- 
snake lay along prone and could not rise to strike at 
him and be entangled. 

All this time the boys were raving in high fever, al- 
most a hydrophobia, and the medicine man was deftly 
plying his art of song and dance and drumming, both 
to keep off death and to encourage his Weyekin in 
their quest. Finally, slow and sure, old Toad came 
hopping up to where Raven and Spider had Black- 
snake at bay, and went bravely into the hole, caught 
Blacksnake by the tail and dragged him out into the 
open where the three made a ''short order" night 
lunch of him. At that moment the proverbial turn for 
the better came in the case of the boys. By their rapid 
recovery the "Tuet" knew that Blacksnake was dead. 
There remained nothing more for him to do but collect 




his fee for services rendered, which was a goodly sum, 
being $90 in hard cash, a new saddle, and two ponies. 

THE FALL OF THE WEYEKIN 
A Greater Than He Is Come 

ST OME thirty-five or forty years ago a poor boy 
on the Umatilla reservation roamed from te- 
pee to tepee beaten and cuffed wherever he 
tried to find shelter, until he fled to the next 
place. Homeless, suffering from hunger and 
nakedness he came in his extremity to a lodge 
and found no one present, so creeping under 
the sides of the tent he discovered and stole 
fifty cents from a bag and started off with the coin, 
thinking to buy food with it. As he went remorse 
smote him and slipping back he returned the stolen 
money to the bag. 

Joining a party of Indians en route to the mountains 
to hunt, he continued to receive the same ill treatment 
from them. But there was one dog in the camp that 
made friends with the boy, becoming his comrade by 
day and sharing his poor pallet at night. On a dark 
night, so dark that no mortal could see, this lad real- 
ized, plainly as in the day, that he was leaving the tent 
and going to get a bow and arrow that he saw at a 
distance sticking in the ground. These his empty 
hands seized, and he was glad. Listening there for a 
long time, he heard voices singing behind him and 
before, beautifully. Those coming from the front ap- 
proached and told him something of his future life. 
Coming to himself the next day he discovered that he 
was lost, but found his way back by following the howl- 
ings of his old comrade, the dog, who was lonesome for 
his playmate. Then he realized that the voice he had 
heard from behind directing him in the night had been 
this dog, and the one speaking to him of the future 

10 



had been a doe. Wherefore these two animals became 
his Weyekin. This boy grew to manhood, and as had 
been foretold, he had many wives, was very adulterous, 
became a big war dancer, a gambler and a drunkard, 
spending all his money and time in his search for riot- 
ous pleasure. Finally while on one of these revels he 
was thrown from his horse and was found cut, bruised, 




Parsons Motanic 



and bleeding, and almost unconscious. While in this 
condition there came to him his Weyekin to offer help 
and suggest medicine for his wounds. Then he arose 
and said to them, "Leave me forever, I am done with 
you and with this kind of life." "And from that time 
on," said he, as his soul spoke through gleaming eyes, 

11 



"I determined to leave those old customs, as one throws 
off his coat." He sprang from his chair and almost 
stripped his garment from him to illustrate his words. 

"Then you proposed to follow a greater Weyekin, 
Jesus Christ, the true Revealed One of God who 
leads us by His Holy Spirit." And to this he bowed 
his head in acknowledgment, for the "new man" had 
supplanted and overcome the "old man." And the 
channel of thought and superstitious belief worn by 
centuries of training was cleansed and filled by the 
Christ of God. 

Well do I remember the Sabbath following the 
episode mentioned, when after the sermon we were in 
the midst of an experience meeting in which many were 
bearing a word of testimony, and the missionary was 
urging others to take a stand for Christ. All eyes turned 
to a big man, with long hair and a blanket, who had 
arisen to speak. With quivering lips, and tears pour- 
ing down his hard face he spoke somewhat on this wise : 
"I have been a bad man, in all kinds of wickedness, 
dancing, gambling, and drinking, and adultery; make 
it as bad as you can, and I have surpassed any of my 
friends in it all. But now I am determined, God help- 
ing me, to stop that way and from this time on to be 
on the side of Jesus, and follow Him and to be found 
with Christian people. All my money I have formerly 
squandered in the ways of sin when my wife and 
family needed it, but now I will invest it for their 
good." There was great rejoicing in the hearts of all. 
He was examined carefully by the session, and received 
into the church, and the following Sabbath was 
baptized. For more than three years under his new 
Leader he has walked in the faith, one of the most hon- 
ored and highly respected men in the church and com- 
munity. He is a trustee and often an office holder in 
some of the societies of the church. He has a splendid 
home where night and morning family worship is con- 

12 




ducted by himself in a home circle all the members of 
whom are Christians. On week days he is a steady, suc- 
cessful, up-to-date farmer caring for his own and rent- 
ing other lands. No happier man can be found on 
Umatilla reservation than Parsons Motanic. 



DEEDS OF COYOTE 

F ALL the Weyekin, or gods of the Northwest 
tribes none has played so important a part as 
Coyote. Not that he was more powerful, but 
rather more cunning and crafty in his dissem- 
bling, for he believed in brain rather than 
brawn. So around Coyote's name gather these 
most fantastic vagaries, which are the acts of 
the Weyekin pictured out by the fanciful 
minds of their devotees. They were handed down from 
generation to generation, always growing in the trans- 
mission, and becoming the oral Bible of the Redman. 
Long ago, probably before the advent of man, earth 
was inhabited by great animals and reptiles whv, ruled 
in the world as men do now. At least the imaginative 
world of the Indian was thus peopled, for he is a care- 
ful observer of the works of Nature, and his mind looks 
underneath for "first causes." Where they do not ap- 
pear he constructs them to suit the occasion. 

Coyote planned to take a long journey east. He went 
by way of the northern trail, and in so doing he took 
the route later followed by the Great Northern rail- 
road; and returned in haste by the southern trail, the 
route later followed by th' Union Pacific, traversing 
these trails long before Lewis and Clark, Astor, Bonne- 
ville or Fremont. On his hasty return he was met far 
on the way by Lark, with a broken leg, who told him 
more particularly of the dreadful news from the North- 
west of which Coyote already had secret information. 
There had come into the country a great monster that 

13 



was destroying all the hearts of the land. For this 
great being could simply open his enormous mouth and 
inhale them all, except those that had fled in terror be- 
yond reach of his breath. By this means he obtained 
his food and overcame his enemies... Finally this 
monster had come into the territory that is now Idaho, 
and stopped there upon hearing of another great enemy 
to be met. As the monster rested he formed a great 
depression in the earth which became the Kamiah Val- 
ley. His head was far down the Clearwater River, his 
tail away at Stites, and his other members formed the 
several depressions opening from the valley. 

Coyote came bravely on to meet this dread Monster, 
for being forewarned he was forearmed, and so daunt- 
less. While a great way off he disguised himself by 
covering his body with dry bunch grass, and took with 
him as by stealth some pine pitch with which to start 
a fire. He also secreted three flint knives on his person. 
Thus prepared he approached the Monster and cried 
to him, ' ' All my friends and relatives are gone, having 
been inhaled by you, so now I have no wish to live 
longer and beg of you to inhale me too." But the 
Monster feared greatly and refused to speak or to in- 
hale Coyote, for he recognized in him his dreaded 
enemy. Failing in this device Coyote came on boldly 
and forced an entrance into the Monster. Proceeding 
within he found in the stomach of the beast many of 
his friends that had not yet been destroyed but were 
held as reserved food until he should feel hungry. Then 
Coyote saw his opportunity to do a mighty deed. He 
began to explain his plan of deliverance to all the ani- 
mals within. But Bear rose up to upbraid Coyote as 
too presumptuous, whereupon Coyote smote Bear and 
squeezed his nose, so Bear has to this day a sharp nose. 
Coyote again regaled the animals, and explaining his 
plans said, ' ' Friends, do you not see that all of you are 
in a sad plight, and that this Monster is slowly reduc- 

14 



ing you to refuse, but I have come to deliver you, and 
in this way. All of you get near to the different open- 
ings from the body of this Monster, and I will with this 
flint and pitch start a fire, and then he will relax for a 
while and if all of you will be quick, and act at the 
strategic moment, you will be able to make your escape. 
Then while he is in this relaxed condition I will strike 
at his heart and vitals to slay him. This plan was fol- 
lowed and all the animals escaped. As all the animals 
went free Coyote proceeded to kill the Monster by cut- 
ting into his heart and other vital organs. He broke 
one of his knives in the great heart. So in his great 
rage Coyote tore the heart away with his hands. 

The Monster was slain, and Coyote planned to cut 
him up and from the parts of the dismembered body he 
decided to create the different nations of men. He took 
the great stomach of the Monster and cast it into the 
North country and called into being from it the Spo- 
kane people. Hence it is a fact that all the Spokane 
people have big stomachs for they came from that part. 
The legs were cast to the Northeast into the Blackfoot 
country, and so those people are tall and slim. And so 
it was with the rest of the Monster as the parts were 
severed and cast away. 

When all this great work was over Coyote was very 
tired, and his hands were dripping with blood. So he 
said to Fox, "You bring me some water from the river 
and I will finish my work, and my greatest creation." 
As he washed his hands and the blood ran down into the 
ground Coyote said, "From the blood of the hands of 
the conquering hero shall spring up here the Numipu 
people, though few in number and small in stature they 
shall conquer all their enemies." All other tribes were 
as aliens, but these were the Chosen People. 

To the writer as he passed through the beautiful 
Kamiah Valley, that great and strange depression of 
the earth, there was pointed out a great stone in the 

15 



midst of the valley which is called today ' ' Timene ' ' or 
"the heart," which organ it resembles, having part cut 
off as with a knife and the rest torn as Coyote did in 
his rage when he broke his knife. Not far away are to 
be seen some other vitals of the Monster. And the 
contour of the valley, if looked at from the ridge above 
is said to resemble in contour such a Monster. Here 
was a result and the cause was reasoned out and ex- 
plained as we have here described. But a fertile im- 
agination will go a little further and see in the deed of 
Coyote, giving himself to rescue the other animals, a 
facsimile of Prometheus bound to the rocky coast be- 
cause he steals the fire of heaven to benefit humanity. 
Thus a channel is prepared in the minds of all hearing 
the story for the teachings of a vicarious death. Again 
it is not far in imagination from Coyote's creation to 
the true; "and the rib which Jehovah God had taken 
from the man, made he a woman. ' ' One may be a per- 
version of the other, or at least let us say that God has 
not left Himself without a witness in the world. 

INTRIGUES OF THE WEYEKIN 

IT WAS not always peace and harmony in the 
abode of Coyote, for if the people wished to 
practice deceit, intrigue, and polygamy they 
must have good precedent for it, so they made 
their Weyekin observe the same practices. Like 
people like gods. 

The story goes that Coyote had a Son. And 
this Son had two wives White Swan and 
Tsalktsalk. White Swan was very lovely and father 
Coyote was most jealous of his son because of her, and 
laid his plans to get her to become his own wife. He 
asked his son to climb a very high tree to get something 
for him, and in his simplicity the son obeyed. As he 
went farther and farther up the tree and still saw noth- 

16 




ing his father would look at him and Coyote's look was 
so powerful that it had the repellant property of driv- 
ing his son farther and farther on. So father Coyote 
looked at him, and looked at him, till he literally 
" looked him out of sight," and got White Swan to 
wife. The Son on his upward journey passed through 
three doors and finally came to another world, where 
people, like to Spiders, were weaving. These treated 
him kindly and finally when they had heard his story, 
gave him a sort of web by means of which he might get 
through the gates again and descend to earth. And he 
was told that on coming to the earth he might return 
the web to them by burning it. 

Here is a glimpse of the idea of some one above who 
can help earth's creatures, and also the thought of re- 
turning or sending a message up by fire, as in sacrifice. 
And here may be recounted the real significance of the 
sweat bath. 

The sweat bath as taken by the Indians was in the be- 
ginning a real act of worship. In the first place the 
idea was to attain perfect cleanness by sweating out all 
impurities so as to be ready to meet and obtain the 
Weyekin. In another religion the devotees must be of 
clean hands and pure hearts to commune with a perfect 
God. But in the work to make the sweat bath the idea 
of sacrifice comes out strongly. First, the stones are 
piled up as the altar of old, and over them the fire was 
kindled to heat them. When the rocks were hot and 
taken into the ' ' wishtatammo " or sweat house, water 
was poured over them to make the steam for the sweat- 
ing. As the sizzling sound begins and the steam rises 
the person listens to hear what the message from the 
steam is, to see if it expresses his wish as it goes up. If 
peradventure it does, the devotee will be heard to say, 
" Coyote, bring me money, or success in the hunt or 
fishing, or success in gaining the desired wife." Any 
similar wish or prayer may be taken up with the steam. 

17 




A WEYEKIN LOVE STORY 

r* | OYOTE also had a very beautiful daughter. So 
^ * beautiful was she that she was wearied with 
suitors. It was known that Coyote was very 
fond of fish, and the daughter would go along 
the streams to get fish for her father. To her 
great surprise and pleasure everywhere she 
went she found strings of fish already caught 
and waiting her coming. These her suitors 
caught and placed in her way, so as to drive their bar- 
gains for her lovely hand. But about the time they 
were ready to approach Coyote to press their suit he 
had begun to loathe the fish, for they were so many and 
so frequent. Beaver was known to be the best fisher, 
so when he made his approaches to Miss Coyote, who 
knew the attitude of her father toward a fisher, he was 
chilled, and when he repaired to the old man he got the 
" tomahawk." For already father Coyote was longing 
for venison and hated the sight of fish, or a common 
fisherman. 

Then as Miss Coyote went out to get a deer she found 
one ready for her; and she hastily prepared it for her 
father. Now it is known that no one is so quick to kill 
a deer as Fox. So while Coyote was enjoying his veni- 
son, Fox drove his bargain before he had time to get 
too much deer's meat, and he won his case and took 
Miss Coyote to his own tent to be his wife. But all the 
other animals planned vengeance on Fox and his pretty 
wife. So while they slept they burned the tent and 
them alive within it. Thus burned they started on their 
long journey to the spirit land. But Coyote was very 
sad and lonely without his daughter, and he desired to 
follow her. He learned from her that the only way that 
he might follow was to jump into the fire and be 
burned, which he did. But finding it too hot he leaped 
out again and thought he would trust to his power of 

18 



cunning and dissembling to follow her, for he found 
that he could keep near enough to Fox and his wife by 
following on the land to hear them talking and laugh- 
ing by night, but he could not see them at any time nor 
hear or see them at all during the day. In this way he 
followed them many days and nights till he came to a 
great dark river. Here he found that the spirits had 




entered a boat to be taken to the other side to the 
home of the spirits. He managed to get aboard the 
boat and be landed on the other side with his lovely 
daughter. After remaining with her a long time and 
becoming comforted and reconciled as to her being 
away from him, he began to plan a return to earth. 
When he was ready to go and was leaving, the keeper 
of the place gave to him a very small and light bag to 
carry with him on the way, the weight of which was 
almost imperceptible. But the keeper solemnly warned 

19 



him not to open the bag, under any circumstances, 
till he Lad safely reached earth and his home again. 

Thus comforted and warned he was ferried across 
the river and started on his long homeward journey 
over the five great mountain ranges that he must needs 
cross before he reached his home. The first he made 
with a light heart, and with little fatigue, as also he 
did the second and third, but he noticed the weight of 
the little bag increasing slightly as he proceeded, yet 
took no worry on account of it. By the time he reached 
the foot of the fifth mountain he was compelled to take 
notice of the bag, for it had grown larger and heavier 
until he could no longer shoulder it as before, but was 
forced to draw it along for short distances only, and 
take a long rest between each tug. Finally when he 
was nearly to the top of the fifth ridge he sat there 
panting for breath for a long time, all the while won- 
dering, wondering, wondering what in the world 
could possibly be in that bag, and what on earth could 
make it get so heavy as he proceeded, when it was so 
light at the start. As these questions revolved in his 
inquiring mind, he finally decided that it could do no 
possible harm to open the bag, and take a peep into it, 
since he was so very near the top of the last range of 
mountains. 

He opened it! And as he did his heart failed him, 
for in an instant, before he could gather his always 
ready wit, there sprang from it all the souls of all the 
departed, together with his lovely daughter, and with 
a loud, fierce shout they rushed back to the darkness 
of Hades. Whereas, if Coyote had not opened the bag 
he might have delivered them all safely to earth again. 
But he had opened the bag — the forbidden fruit — and 
turned many brave souls back into Hades. 



20 




SOME COYOTE TRICKS 

^IS COYOTE was taking a long journey down 
|J the Columbia River, he became very tired and 
weary and could hardly drag his legs along, 
for it was hot and the sand was deep. So 
ever and anon he went to the edge of the 
water to slake his thirst, or to wet his parched 
and swollen lips. As he did this once he saw 
down in the deep clear water some fine, juicy 
choke-cherries that looked most inviting to him. And 
he chuckled to himself, for if there is anything that 
Coyote, or Indian, likes better than choke-cherries it is 
more of them, mixed with a little salmon "tunnot" to 
give them the delicious salmon flavor. 

On seeing these choke-cherries deep in the water 
Coyote was not long in making up his mind as to the 
thing to do. He removed his clothing and took a 
plunge for the cherries. He got a very refreshing 
bath but none of the coveted fruit. Looking again 
they were still there, just as juicy and as inviting as 
ever, for in his floundering about he had not bruised 
them at all. So he tried his luck at diving again and 
again until he was exhausted, and falling on his 
clothing in the shade he slept soundly. On waking he 
stretched himself lazily as he looked up into the late 
August sky. Then he smiled indeed for there dangling 
above him, out over the water were the lucious choke- 
cherries. In his zeal and haste to gain his point he had 
forgotten to look up. 

Journeying onward he felt that some enemy was fol- 
lowing him, so he planned to throw off the enemy from 
his track, by catching the long, overhanging clematis 
vines, swinging himself far away and letting go, thus 
making long breaks in his tracks. So to this day the 
wild clematis is called by this people "Itsayeyanim 
pieks," or Coyote rope. However before Coyote reached 

21 



The Dalles he was very hungry again but could not 
succeed in catching any of the salmon. So again he 
must resort to cunning to obtain food. He sprang on a 
log and went floating along in the river near Colilo 
rapids where many people were spearing the big 
salmon as they leaped the rapids, going up stream. 
As Coyote floated along he cried like a very small 
baby; so one of the Indian women took pity on the 
child, and to save it from going over the rapids to cer- 
tain death she swam out and got it, taking it to her 
home to be her very own little baby. She fed and 
lulled it to sleep, then went about her duties. While 
Coyote feigned sleep a most delicious odor came to his 
sharp olfactories which made him almost discover him- 
self before the time was ripe. For on the outside of the 
tent not far from his little bed the women were busy 
boiling, baking, drying and pounding salmon, prepar- 
ing it in every shape and style to tickle the palate of 
almost any one, much more a hungry Coyote. He with- 
stood the temptation as long as he could, then looking 
all about he saw that the women had gone to the river 
to bring another batch of salmon that the men had 
landed, and had left only some small childern to play 
around and care for the new baby. Then he stole out 
and satisfied his hunger until he could hardly move, 
and loading up what he could not eat, made away 
with it. 
Still some folks say that Coyote don't steal. 




Mother and Child 





Among the strange phe- 
nomena of the Northwest 
inland plateau country 
none works such wizardry 
as the warm wind that 
comes in the winter and 
is known as the "Chi- 
nook." The whole coun- 
try may be pinched and 
shivering with zero weath- 
er, and white with deep 
snow for many days, and 
then of a sudden this 
spring zephyr comes from 
the southeast, and as it 
breathes on the frost it 
disappears like Sennache- 
rib's host before the Angel 
of the Lord. As a deep 
snow crumbles and crushes 
before it, one is reminded 
of the cracking of wheat 
under a summer sun. 
Thirty-seven years ago 
Umatilla County experi- 
enced the coldest and long- 



est winter with the deepest snow that the oldest 
inhabitant recalls. Two feet of snow lay on the val- 
ley, with the thermometer below zero for many days. 
The herds of cattle and ponies were withering away 
in the storm. Even though they had food or could get 
the bunch grass they had no energy to go for it be- 
cause of the cold, as the frozen ground made the blood 
ooze from their hoofs. 

William Barnhart, the Indian agent, was much wor- 
ried. The employees at the agency invested most of 
their time in keeping a fire going for their own com- 
fort, and to warm any Indian that might straggle in. 
After the storm had raged many days, one day about 
noon, the agent in the presence of John McBean, the 
interpreter, Tom, the blacksmith, and a number of In- 
dians sitting around, was heard to say, "I wish it 
would Chinook." Sokai, one of the Indians present 
immediately spoke up: "I will call Chinook, if you 
will kill two fat Government cattle for us to feast on. ' ' 
1 ' Go, sir, and call the Chinook, the cattle will be ready 
for you," said the agent. "And John, you and Tom 
go with Sokai and watch him call the Chinook, and re- 
port to me when it comes.' 

Though hating to leave the fire, these two witnesses 
waded through the drifts and followed Sokai to his 
tepee, weighted down with snow. 

Sokai immediately set his long lodge in order to 
"make medicine." So cold was it that the two wit- 
nesses had to keep two fires going in the long tepee to 
keep warm, while in the middle of it in the early after- 
noon Sokai began his incantations of song, dance, and 
drumming. Faster and still faster was his pace, louder 
his singing and beating and gesticulating, until he was 
in a lather of prespiration, as though he had just leaped 
from a sweat house, while the others were freezing. 
Brt warmer Ltill he must make it. Five pine knots 
were near the fire. So he placed them in the flame till 
they were like flambeaus. One after the other of 

25 



these he inserted in his mouth and literally ate the 
flames from them, for he must make it hotter. Some 
rifle balls were heated next almost to the melting point 
and they were swallowed, sizzling as they went down, 
for he was now in a frenzy. He called for water which 
they rushed to him in a pail holding about a half gal- 
lon. He called for more water till he nad drained this 
pail the fifth time. The witnesses feared to see him 
burst open, or fall down dead. But still he "made 
medicine," for he must make it hotter. At this point 
Tom's heart failed him, and slipping from the tent he 
called to John a moment later, "Come on out." "No, 
too cold," was the reply from within. "Come on out, 
John, I say, it is not cold." The high wind had 
been blowing on the foothills and Tom could see them 
in the bright moonlight already black and the summer 
breeze was bathing his cheeks. When John came out 
he and Tom went home in the slush long before mid- 
night. In the early morning the great Umatilla Val- 
ley had not a vestige of snow in sight, but the Umatilla 
river was a raging torrent. The witnesses hastened to 
the agent's office to report their experience, and Sokai 
also was there. He had "delivered the goods." Then 
the agent was still more worried, for during the night, 
under the soft breeze all the cattle had rushed to the 
open country to feed on the high bunch grass; so he 
had to butcher his two best sleek and fat work oxen, 
for the demand was urgent, as runners had gone 
forth to summon all the people to partake of the 
"Feast of Sokai." 

Do you ask how Sokai did it? Had you asked him, 
you would have received a blank and contemptuous 
stare because of your ignorance. If you were wise, 
you would have known that his Weyekin was in the 
south country, from whence comes the wizard "Chi- 
nook," and had communicated to him by "wireless" 
that the Chinook was coming. With more certainty 

26 



than the Government weather bureau, ne drove his bar- 
gain and proceeded to "make medicine." 

The Calling of the Chinook is a true story in every 
detail. The witnesses are still alive, and Mr. Barnhart, 
the agent, died only recently in Portland, Ore. Sokai, 
a child of nature, felt "in his bones" without barome- 
ter, that the "Chinook" was due soon. For some hours 
before the "Chinook" comes the temperature literally 
jumps from zero or below to 30, or even 50 degrees 
above, so any one could "make medicine" and call 
the "Chinook" without a Weyekin, for it is inevitable 
at such a time. Sokai was simply a more careful ob- 
server than his white brothers along this line, and so 
in a way humbugged them, a thing desired by us all, 
according to P. T. Barnum. Being a Medicine Man, 
like some of the modern profession, he must maintain 
the dignity of his calling, even though in doing so he 
knowingly gives his patients some "dough pills." 

As to the suddenness of these Chinook winds the writ- 
er 's experience will illustrate. To meet an appointment 
on the other side of McKay creek frcm the mission, he 
left home Sunday morning with ten inches of snow on 
the ground, and the temperature at four degrees be- 
low zero. Returning on Monday a hard crust on the 
snow cut the horses legs until they could hardly be 
forced to go ahead. Soon after crossing McKay the 
"Chinook" began which rendered the creek impass- 
able for more than a week, for higher in tLe mountains 
there were two or three feet of snow which literally 
fell into the creek. These who witnessed it said that 
great slides of snow were carried into the stream which 
did not melt until they reached its current. 



27 




THE SEED OF A MARTYR 

NIEAR his father's tepee played a little Indian 
I boy, a two-year-old, some sixty-five years ago. 
He may have seen the anxious look on his 
father's face, the silent weeping of his 
troubled mother, and the hurried visits of 
other chiefs to the tent, or he may have heard 
the hot words spoken in conversation with 
them, but he comprehended not the purport 
of it all. His father had said as these men went out, 
"Go cowards, and kill your best friend, I will take no 
part in it." Then because something dreadful hap- 
pened, he saw the hurried breaking of camp, and 
moved from dear old haunts along Yellow Hawk Creek, 
for it was this child's father that gave the creek the 
name which it still bears. He was chief Yellow Hawk, 
the life-long friend of the first missionary, who refused 
to take part in the massacre of Dr. Marcus Whitman in 
1847, and branded it as a deed of cowards. The earliest 
recollection of this child was of his father gathering all 
the family together to sing and pray. He early per- 
ceived that these were not the chants and incantations 
used in many camps on festive occasions and in cases 
of sickness by the medicine men to worship and call in 
the help of their Weyekin. Later he understood that 
these songs had been taught them by Dr. and Mrs. 
Whitman, and that the prayers were a part of the wor- 
ship of the true God and of His Son Jesus Christ. By 
such faithful ones as his father the altar fires were 
kept burning in many of the nomes during those long, 
daik days from 1847 to 1882 in which year a church 
was organized on the Umatilla reservation whither this 
father had moved his family, with the other Indians 
who had formerly lived near Waiilatpu. Through the 
faithfulness of such parents some of the children em- 
braced the Christian religion, as did Yellow Hawk's 
son, who was given the name of Philip Minthorn. In 

26 



response to a petition of these younger Christians the 
church was organized as stated above, and for the next 
seventeen years was supplied by different faithful Nez 
Perce ministers who came to remain only for a short 
time, or for a few years at most. The people had no 
missionary. These changes occasioned many long, hard 
and expensive trips to Presbytery, on the part of Philip 
to get a new supply, for the towns were far apart and 
the Presbytery comprised all of Oregon and more. 
Finally a number of those who had the best interests of 
the mission at heart, with Philip Minthorn as a leader 
and spokesman, petitioned the Presbytery to send them 
a young missionary who might live among them with 
his family, learn their language, and be a helper in 
every way possible. During all the struggle and dark 
days while some were opposing the mission and mis- 
sionary this son of old Yellow Hawk stood firmly, al- 
most alone (a characteristic not too common among the 
Indians, for they love to go with the crowd) in his faith- 
fulness to the Presbytery, to the missionary, and to his 
own ideals. How many times has our almost bleeding, 
but never discouraged heart been comforted by his kind 
words, advice and smile. One could always put his 
hand on this son of Yellov: Hawk, knowing exactly 
where he stood. As his eyesight and strength failed his 
Christian spirit grew stronger. Though many times 
misunderstood, and abused by some, he maintained the 
same charitable spirit towards all. Having served the 
church as an active elder from April 15th, 1883, to April 
18th, 1909, (just 26 years and three days) he retired 
from active duties with this resolution of Presbytery 
on the session record to his honor: "We wish to com- 
mend Philip Minthorn who has been recently retired 
from the active eldership of the Tutuilla church, for all 
his faithfulness in the past twenty or more years that 
he has been elder. We cannot but feel that it has been 
due in a large measure to his efforts that the mission 



29 



MAR 13 1911 

has existed, and made its present progress and growth 
through all the dark days. We sympathize with him 
in his affliction of his eyesight, and will miss him at our 
councils in the future. May God's richest blessing be 
on him in all his future labors, and we would ask him to 
remember that he is still an elder, but for the time be- 
ing has laid aside the active duties of the office. ' ' Space 
would fail to narrate the interesting accounts of others 
equally as faithful in their profession of Christ who 
were the direct seed of the hero who was stricken 
down at Waiilatpu, but who being dead yet speaketh. 
The last pupil of the Marcus Whitman mission school 
was Sarah (Ipna-tsolatalkt) who was a member of the 
Tutuilla church until her death, February 17, 1908. 
The history of the Tutuilla church and the individual 
members in it, its power for good on this reservation 
and radiating to other reservations during recent 
years from the series of evangelistic meetings held, are 
all to the honor of the martyred missionaries of 1836 
to 1847. 




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